From Benndorf, Gr. u. Sic. Vasenb.
FIG. 17. YOUTH WITH VOTIVE TABLET.
There is no doubt that vases (though not, perhaps, painted ones) must have played a considerable part in the religious ceremonies of the Greeks. In the Athenian festival of the Anthesteria, the second day was devoted to the holding of ἀγῶνες χύτρινοι, or “pot-contests,” vessels full of corn being dedicated to Hermes Chthonios.[[466]] At the festival of the Gardens of Adonis flower-pots of earthenware containing flowers were cast into the sea, as a type of the premature death of Adonis.[[467]] These flower-pots were also placed on the tops of houses, and in this same festival, which was chiefly celebrated by hetairae, little terracotta figures (κοράλλια) were introduced.[[468]] The use of flower-pots placed in windows to form artificial gardens is mentioned by Martial and Pliny[[469]]; and they were also employed to protect tender plants, as hinted by Theophrastos,[[470]] who speaks of the necessity of propagating southernwood by slips in pots.
It is, perhaps, hardly necessary to speak of the constant use of the jug and bowl (phiale) in sacrifices and libation scenes, as seen on innumerable vases of the R.F. and later periods (see pp. [178], [191]). Fig. [18] shows the use of vases on the occasion of a sacrifice to Dionysos. There is also a type of vase which, according to a recent writer,[[471]] was used for burning incense. It is a form which hitherto had been conventionally named the κώθων, on account of its recurved lip (see below, p. [187]); but it is pointed out that it had three feet (the form being clearly derived from the tripod), and therefore stood, and was not carried about; also that it varies much in size, and is found at an early date, and chiefly in women’s graves.[[472]] There is also evidence that it was meant to stand fire or hold coals. From these details the conclusion is deduced that it represents the earlier form of incense-burner (down to about 500 B.C.), those of later date being of a different form, as often seen on R.F. vases.[[473]]
From Furtwaengler and Reichhold.
FIG. 18. VASES USED IN SACRIFICE (FROM VASE AT NAPLES).
The most important use, however, for which vases were employed, and that to which their preservation is mainly due, was for purposes connected with funeral ceremonies. These were of a varied nature, including the use of vases at the burial, the placing of them on the tomb to hold offerings, and the depositing of them in the tomb, either to hold the ashes of the dead or as “tomb-furniture,” in accordance with the religious beliefs of the Greeks on the life after death. The principal methods in which they have been found deposited in the tombs have already been described in Chapter [II].
Vases were employed in the burial rites in various ways, as we learn from the subjects depicted upon them. In the celebrated vase representing the death and funeral of Archemoros,[[474]] two persons are seen carrying tables laden with vases to the tomb, while an oinochoë is placed under the bier on which the corpse is laid. It is also probable that they were often burnt on the funeral pile with the corpse, and if this is the case it may account for the discoloured condition of many fine vases in which the red glaze has turned to an ashen grey under the action of fire.[[475]] In any case vases were often broken before being placed in the tomb, the idea being that they must participate in the death of the person to whom they were consecrated. There is a special class of B.F. amphorae found at Athens, which are commonly known as “prothesis-amphorae,” the subjects relating exclusively to the πρόθεσις or laying-out, and other funeral rites. They were, therefore, probably placed round the bier during this ceremony.
Vases were also used for holding milk, oil, unguents, and other liquids which were poured upon the corpse, or for the lustral water placed at the entrance of the tomb. It was the regular practice of the Athenians to place vases on the outside of the tombs, the commonest forms being that of the lekythos, or a larger vase known as the λουτροφόρος, mentioned by Demosthenes.[[476]] These were, however, generally of stone, and are sometimes sculptured in relief, or bear inscriptions like the Attic stelae[[477]] and modern tombstones.
The custom of placing lekythi on tombs is also alluded to once or twice by Aristophanes in the Ecclesiazusae—e.g. line 538:
οὐδ’ ἐπιθεῖσα λήκυθον,